After reciting the tashahhud, ta‘awwuz, and Surah al-Fatihah, Hazrat Khalifatul-Masih V^(aba) stated:

Further details in relation to the Battle of Mu’tah are as follows: Hazrat ‘Auf bin Malik Ashja’i^(ra) relates, “I was travelling with those individuals who set off alongside Hazrat Zaid bin Harithah^(ra). I met a person from Yemen, who only had a sword. Another Muslim slaughtered a camel, and he [the individual from Yemen] asked him for some of its skin, which he gave to him. He asked him for some skin and turned it into a form of a shield.” He then says. “We continued our journey and clashed with the Byzantine army. One person was riding on a brown horse. It had a golden saddle and golden weaponry. This Byzantine soldier started calling out to the Muslims. The Yemeni individual approached him from behind a boulder and hamstrung the horse of the enemy. A skirmish broke out, and the Byzantine soldier fell off. The Yemeni took his sword, mounted his horse and killed him. (The Muslim killed him and took his horse and weapons). When Allah the Almighty granted the Muslims victory, Hazrat Khalid bin Walid^(ra) sent a message to this individual, (who killed the Byzantine soldier; he sent him a message) and took some of his provisions.” That is, he asked him to hand in the spoils he obtained.

‘Auf relates, “I went to Hazrat Khalid^(ra) and said: ‘Are you aware of the command of Allah the Almighty in relation to these provisions?’” Since Khalid bin Walid had only recently accepted Islam, they thought that he might not be aware of the command of Allah the Almighty that it belongs to the one who killed [the enemy]. That is, the provisions and spoils of war would belong to the person who killed the enemy. Khalid bin Walid said: “I am aware of this. However, I thought that it was more than what was due.” That is, the provisions he took were more than what was his share. He says: “I asked Khalid to return these provisions to that individual; otherwise, I will mention this matter to the Holy Prophet^(sa). However, Hazrat Khalid^(ra) refused to return the provisions.”

Hazrat ‘Auf^(ra) further says, “Subsequently, we went to the Holy Prophet^(sa) and I informed him of this incident and also of the conduct of Hazrat Khalid^(ra). The Holy Prophet^(sa) enquired of Hazrat Khalid^(ra) what he had done. He said: ‘I believed that he had taken more than what was his due and therefore took some back from him.’ The Holy Prophet^(sa) said: ‘Whatever you took from him, return it to him.’” Hazrat ‘Auf^(ra) relates, “I said: ‘Now take it from him, Khalid! (That is, how will you take it now, since the Holy Prophet^(sa) has instructed you to return it?) Did I not tell you to return it?’

In any case, the Holy Prophet^(sa) heard Hazrat ‘Auf^(ra) saying this to Hazrat Khalid^(ra). The Holy Prophet^(sa) asked what happened. He says, he once again told him the entire incident. At first, he did not reveal all the details. However, now he told him that he had asked him to return the provisions, but he did not do so. Upon this, the Holy Prophet^(sa) became displeased and said, “Khalid, do not return all the provisions to him.” At first, he had told him to return the provisions, but now he told him not to do so. Thereafter, the Holy Prophet^(sa) said the following for their moral training: “Do you wish to leave the leaders I have appointed in this state so that you receive that which is pure and leave them with the impure share?”

When someone has been appointed as a leader (Amir), then saying that your decision is correct and that the purity or integrity of that decision rests with you, while any negative aspect of it should be attributed to the leaders – this is a very wrong attitude.

[The Holy Prophet^(sa) said that] now having been informed of the matter, he was withdrawing the earlier command, and what Khalid^(ra) did was correct.

Here, the dignity of the Amir had to be upheld, so the Holy Prophet^(sa) said that in this way, you are insulting the Amir by implying that he had acted wrongly. That is why the Holy Prophet^(sa) withdrew his initial decision.

It is narrated from Hazrat Jabir^(ra), “During the Battle of Mu’tah, some Muslims were martyred. The Muslims obtained some possessions from the idolaters as spoils of war. Among these items was a ring, which someone presented to the Holy Prophet^(sa). I told him that the Holy Prophet^(sa) had gifted that ring to me.”

Hazrat Khuzaimah bin Thabit^(ra) narrates, “I participated in the Battle of Mu’tah. One of the Byzantines challenged me to a duel, and I defeated him. He was wearing a helmet adorned with rubies. My intention was to take those rubies. I took them, and when I reached the Holy Prophet^(sa), I presented the rubies to him. The Holy Prophet^(sa) gifted them to me.”

He says, “During the era of Hazrat Uthman al-Ghani^(ra), I sold them for a thousand dinars and bought an orchard with that money.”

Allamah Ibn Kathir writes that these narrations clearly show that the Muslims did, in fact, acquire spoils of war. It cannot be considered a total defeat since they obtained the spoils of war. The question of defeat does not arise, as it was a military strategy that led them to return. Nevertheless, he says that they seized goods from the enemy commanders and killed their leaders. Hazrat Khalid bin Walid^(ra) relates, “On the day of the Battle of Mu’tah, nine swords broke in my hand, and only one broad Yemeni sword remained in my hand.”

Allamah Muhammad bin Yusuf states that this narration indicates the Muslims killed many of the idolaters; otherwise, they could not have escaped from them. The Muslims numbered only 3,000, while the idolaters were more than 200,000. This fact alone stands as a strong and independent proof of the superiority of the Muslims – and Allah knows best.

Ibn Ishaq has narrated that Hazrat Kutbah bin Qatadah^(ra) was the commander of the right flank of the Muslim army. He attacked Malik bin Rafilah, the leader of the Christian Bedouins, and killed him. Hazrat Kutbah^(ra) used to proudly recite Arabic verses about this, saying:

“I struck Rafilah, the son of Arash, with a spear that pierced deep into him, and then the spear broke. When I delivered a decisive blow to his neck, he slumped like a branch of a Sallam tree (which is a thorny tree). We pulled his cousins’ women like the herding of cattle.”

Hazrat Asma bint Amis^(ra) narrated, “The day Hazrat Ja‘far^(ra) and those with him were martyred, the Holy Prophet^(sa) came to our home. He said, ‘Bring me Ja‘far’s sons.’ I brought them before him. The Holy Prophet^(sa) embraced them, and tears began to flow from his eyes. I said, ‘O Allah’s Messenger^(sa), may my parents be sacrificed for you. Why are you weeping? Have you received any knowledge regarding Hazrat Ja’far^(ra) and those who were with him?” The Holy Prophet^(sa) replied, “Yes, today the crown of martyrdom has been placed upon their heads.”

Hazrat Asma^(ra) says, “I stood up and began to weep. The women gathered around me. The Holy Prophet^(sa) then returned to his family. He said, ‘Do not forget the family of Ja’far. Prepare some food for them. She is dealing with the death of her husband today.’” In other words, he instructed the people to send food to their house that day.

Hazrat Anas^(ra) narrates that the Holy Prophet^(sa) stood atop his pulpit and informed the people of the martyrdom of Hazrat Zaid^(ra), Hazrat Ja’far^(ra), and Hazrat Ibn Rawahah^(ra). They were martyred that very day, even though news of their martyrdom had yet physically arrived. The Holy Prophet^(sa) said, “Now Hazrat Zaid^(ra) has taken up the banner of Islam. (He was explaining the incident.) He was martyred. Then Hazrat Ja’far^(ra) took up the banner of Islam, and he too was martyred. Then Hazrat Abdullah^(ra) grasped the banner of Islam, and he was also martyred. (Tears were flowing from the Holy Prophet’s^(sa) eyes) until the banner of Islam was taken up by one of the swords of Allah, and Allah granted victory to the Muslims.”

Another narration states that Hazrat Ya’la bin Umayyah^(ra) brought news of the soldiers of Mu’tah to the Holy Prophet^(sa). The Holy Prophet^(sa) said, “If you wish, you may inform me, or if you prefer, I will tell you about them.” The Holy Prophet^(sa) said that Allah the Almighty has already informed him as well. Would you like to tell me first, or shall I tell you what happened? He replied, “O Allah’s Messenger^(sa), you tell me.” The Holy Prophet^(sa) related the entire incident to him. Hazrat Ya’la^(ra) submitted, “I swear by He Who has sent you with the truth; you have not missed a single part of the events that took place.”

The Holy Prophet^(sa) said, “Allah raised the earth before me until I saw their battle. I saw them in a dream; they were resting on beds made of gold. I saw the bed of Hazrat Abdullah bin Rawahah^(ra) and it appeared slightly crooked. I asked, ‘What is the reason for this?’ I was informed that the other two had advanced straight ahead, but Abdullah had shown some hesitation and then proceeded forward.” This hesitation of his had been mentioned in a previous sermon. He had himself stated that a thought had occurred to him that perhaps he should not fight.

Another narration states that the Holy Prophet^(sa) said, “Ja’far, Zaid, and Ibn Rawahah were presented before me. They were in a tent made of pearls. I saw Hazrat Zaid^(ra) and Hazrat Ibn Rawahah^(ra); their necks were slightly hunched, but Hazrat Ja’far^(ra) stood upright and there was no hunch in his neck. I was informed that when death approached the first two, they avoided it, as if to turn away from it, but Hazrat Ja’far^(ra) did not do so. Instead of his arms, Allah the Almighty granted him two wings, with which he roams through Paradise wherever he pleases.

In another narration, it is mentioned that whenever Hazrat Abdullah bin Umar^(ra) would greet Abdullah, the son of Hazrat Ja’far^(ra), he would say:

اَلسَّلَامُ عَلَیْکَ یَا ابْنَ ذِی الْجَنَاحَیْنِ

“Peace be upon you, O son of the one with two wings!” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 151-154)

In the course of mentioning various matters, Hazrat Musleh-e-Maud^(ra) mentioned a specific detail and said, “When it comes to difficult matters, some people understand them while others do not. Those who have an understanding of the matter ought to explain it to those who are unaware. Whether they are unaware of it because they do not contemplate over it, or perhaps due to the fact that their hearts are not ready to absorb the bounties of God Almighty due to their own sins.

“These difficult subjects are usually of two types. The first is intellectual subject matter, which is comprised of refined philosophical points. Take, for example, the concept of God’s oneness – one aspect everyone can understand – that God is One. But the spiritual intricacies beyond this – how God’s unity exerts an influence over man’s every action – requires one possessed of Divine knowledge, and in order to distil this knowledge, you would need a scholar. Every person cannot excavate the more subtle points, but will certainly understand that the Holy Quran does not teach more than One God. (God Almighty declares in the Holy Quran that God is One.)

“Then there are problems that arise from questions which are not necessarily intellectual but have been expressed in a manner of speech known as metaphor or simile.” Certain issues are not scholarly but pertain to important phrases and statements which people simply fail to understand. If they’re articulated, some end up understanding the opposite of what was intended.

Hazrat Musleh-e-Maud^(ra) further states:

“The average person ends up with erroneous interpretations due to a lack of understanding, far-flung from the true connotation. For instance, (Hazrat Musleh-e-Maud^(ra) gives an example) that an incident occurred in the life of the Holy Prophet^(sa) when, during the expedition towards the Levant, the Messenger^(sa) of Allah sent Hazrat Zaid bin Harithah^(ra) as the commander of the army and announced that if he were martyred, then Hazrat Ja’far bin Abi Talib^(ra) should take charge, and if he, too, were martyred, then Abdullah bin Rawahah^(ra) should take charge. Thus, whatever the Holy Prophet^(sa) had said came to pass. And all three, Hazrat Zaid^(ra), Hazrat Ja’far^(ra) and Hazrat Abdullah^(ra), were martyred. After this, Hazrat Khalid bin Walid^(ra) took charge and safely returned with the army. When news of their martyrdom reached Medina, the wives whose husbands were killed and the parents whose children were martyred in this battle began to cry and express sorrow, whilst remaining within the parameters of the sharia.

The Messenger^(sa) of Allah – only as an expression of condolence and not so that women should gather and begin crying in one place – said, ‘there is no one to cry over Ja’afar.’” Hazrat Ja’far^(ra) was related to him, and the Holy Prophet^(sa) simply expressed his condolences. Hazrat Musleh-e-Maud^(ra) states:

“By this statement, the intent of the Messenger^(sa) of Allah was certainly not that someone should cry for Hazrat Ja’far^(ra), but that he too had lost a brother in him, and so if he was not crying, then they ought to bear this loss with patience. (This is what the Holy Prophet^(sa) wanted to convey.) Because the relatives of Hazrat Ja’far^(ra) , who were there, were the Holy Prophet^(sa) and Hazrat Ali^(ra); they were both men of such lofty standard that it did not behove them to cry aloud at his demise. (The Holy Prophet^(sa) could not have cried aloud, nor could Hazrat Ali^(ra). They knew and possessed a deep understanding.)

“Hence, it was perhaps to convey the message ‘See here, my brother was also martyred in this battle, but I did not weep,’ that the Holy Prophet said, ‘there is no one to cry over Ja’far.’ When the Ansar heard of this, because they were deeply passionate about fulfilling every one of the Holy Prophet’s^(sa) commands, they went to their respective homes and told the women of their households to stop weeping there and go and cry at the house of Ja’far instead.

“Thus, when all the women gathered at Ja’far’s home and began raising a clamour, the Holy Prophet^(sa) heard the noise and asked what had happened. The Companions answered, ‘O Messenger of Allah, what you said earlier about there being no one to cry over Ja’far, we have sent our women to Hazrat Ja’far’s^(ra) home and they are crying there. The Messenger^(sa) of Allah replied, ‘I did not mean that – go and stop them from doing so.’ (All he meant was that he did not cry, so they all should also bear this loss with patience.)”

Thus, an individual went and told them to stop. In response, the women said, ‘Who are you to stop us? The Holy Prophet^(sa), has today expressed sorrow, saying, “There is no one to weep over Ja‘far,” and yet you come to stop us?’ Upon hearing this reply, the individual once again presented himself before the Holy Prophet^(sa).”

Hazrat Musleh-e-Maud^(ra) continues, “Because some people are overly eager to relay even the slightest of matters to others, and so when they gave this response, he immediately went to the Holy Prophet^(sa) and mentioned to him that they refused to heed his instruction. The Holy Prophet^(sa) stated, ‘Put dust upon their heads.’ (This was a metaphorical expression), meaning to leave them alone and do not say anything to them; they will soon tire of their weeping and fall silent.

“But, may Allah have mercy on him, he gathered dust in his cloak (he literally started doing so) and began to pour it upon the heads of the women. They cried out, ‘Madman! What are you doing?’ He replied, ‘The Holy Prophet^(sa) has instructed that dust be put upon your heads, so I will certainly do so.’ (This was a metaphorical statement which he implemented in the literal sense.)

“When Hazrat Aisha^(ra) came to know of this, she admonished the man and said, ‘You have not understood its actual meaning. The Holy Prophet^(sa) meant that they should be left alone, and in due time, they would calm down on their own. He certainly did not mean that you should literally begin casting dust upon them.’ This was a metaphorical statement of the Holy Prophet^(sa), yet he literally began to throw the dust. At times, people fail to try and understand idioms. (This man failed to understand due to a lack of insight, but Hazrat A’isha^(ra) explained it clearly.) At times, words are taken literally and are against the true reality of the meaning; consequently, the outcome is completely changed.” (Fazail-ul-Quran (6), Anwar-ul-Ulum, Vol. 14, pp. 351-353)

This incident also illustrates the deep love the Companions held for the Holy Prophet^(sa). Hazrat Musleh-e-Maud^(ra) has referenced this incident in another place and states that when the Companions sent their women to the house of Hazrat Ja‘far^(ra) to mourn, it demonstrated the profound affection they bore for the Holy Prophet^(sa). They did not pause to ponder over the deeper meaning of the Holy Prophet’s^(sa) words as to what he actually meant; rather, they immediately told their women to leave behind their own sorrow and to join in the grief of the Holy Prophet^(sa).

From this, one can perceive the deep love they had for the Holy Prophet^(sa). Upon hearing the words, “No indication of mourning can be heard from the home of Ja‘far”, they felt as if they were wrong to lament over the martyrdom of their relatives and felt that the true sorrow was the sorrow experienced by the Holy Prophet^(sa).

Hazrat Musleh-e-Maud^(ra) states that although this may appear to be a small incident, rarely can one find such a powerful and profound expression of love. These were the people whose services stood ever before the eyes of the Holy Prophet^(sa). That is, their sacrifices were witnessed by the Holy Prophet^(sa) and they had such deep love for the Holy Prophet^(sa) that no worldly relationship can parallel their devotion.

If one were to view the matter from a worldly perspective or from the standpoint of human sentiment, it would seem that the Holy Prophet^(sa) ought to have given more consideration to the feelings of those early believers and that his love for us (i.e., we who are born in a later age) ought to have been far lesser in comparison (because they would express their love for him at all times and their expressions were before his very eyes). However, the boundless love of the Holy Prophet^(sa) – as boundless as human love could ever be – did not permit him to allow the morale of those who were to come later to be diminished. (I.e., he did not let even our courage in this era falter.) In fact, the love of the Holy Prophet^(sa) did not even allow for the morale of the middle generation of the Ummah to falter either.

As such, on one occasion in a gathering, the Holy Prophet^(sa) referred to those who would come after him in these words:

“My brothers – those who will come after me – they shall be of such a nature […]”

When the Companions heard this, a sense of envy arose in their hearts. They submitted, “Are they your brothers, and we are not? We remain in your company, yet you do not refer to us as brothers, while those who will come later, you are calling your brothers?”

The Holy Prophet^(sa) replied, “You are my Companions; they are my brothers. Is this blessing any less, that you behold me with your own eyes and render service to the faith while in my presence? Indeed, this is a mighty bounty bestowed upon you. And as for those who will not see me and will come after, let me say something regarding them as well – let me say something for their comfort too, so that their hearts may find assurance and their spirits may be uplifted.”

In this manner, the Holy Prophet^(sa) uplifted the spirits of the latter-day believers. Thus, ponder how greatly he lifted your spirits in that he stated:

“I do not know whether the first part of my Ummah is better, or the last part is better.” (Khitabat-e-Shura, Vol. 2, Concluding Address at Majlis-e-Shura 24 March 1940, pp. 505-507)

There are further narrations regarding the martyrs of Mu’tah. In his historical work Al-Bidayah wa al-Nihayah, Allamah Ibn Kathir mentions the martyrs of Mu’tah and records that the number of martyrs in the Battle of Mu’tah was 12. Although some narrations mention a greater number, it nevertheless remains an extraordinary miracle that two armies stood face to face – one fighting in the cause of Allah, numbering only 3,000, and the opposing force numbering 200,000, comprising 100,000 Romans and 100,000 Christians. Despite this, only twelve Muslims were martyred – or, a very small number – while a great multitude of disbelievers were consigned to Hell. Hazrat Khalid^(ra) himself stated that on that day, nine of his swords broke in combat, and only a single Yemeni sword withstood the intensity of the battle in his hands. One can only imagine how many disbelievers must have met their fate by the strike of those blades.

Regarding the Muslims’ return to Medina [from Mu’tah] and their reception by the Holy Prophet^(sa), it is recorded that on the way back, the Muslim army passed by a village that had a fort. On their initial departure, one of the Muslims had been martyred by the inhabitants of this place. The Muslims, therefore, laid siege to it until they conquered it, and Hazrat Khalid^(ra) killed its leaders.

When the Muslim army finally returned from Mu’tah, the Holy Prophet^(sa), along with several Companions, went out to welcome them. But when they returned, some individuals expressed displeasure, angrily questioning why the army had not attained martyrdom, claiming there had been no victory. Some even went so far as to throw dust upon the soldiers and taunted, “O you who fled the path of Allah!”

To this, the Holy Prophet^(sa) stated:

“They did not flee; rather, they are those who shall return to fight again.”

Hazrat Abdullah bin ‘Umar^(ra) narrates that when the Muslim army returned from Mu’tah, he too was among them. In another narration, he states: “We were ashamed, thinking we had fled. It seemed to us that we had abandoned the battlefield.”

Although the enemy had withdrawn from that location on their own accord, the Muslims did not pursue them. Instead, they seized the opportunity to return, adopting a strategic decision which, though wise, was misconstrued by some as an act of retreat. Those individuals themselves stated they felt ashamed, thinking they had fled the battlefield. Some expressed their fear, claiming that if they returned to Medina, they might face execution. Thus, they entered Medina by night and hid; some felt such profound shame that upon entering the city at night, they concealed themselves. Yet, they yearned to appear before the Holy Prophet^(sa) and seek forgiveness. If they were forgiven, then they would be at peace, otherwise, they resolved either to return prepared for battle or to leave altogether.

Before the Fajr [morning] prayer, they presented themselves before the Holy Prophet^(sa). When he inquired who they were, they replied in embarrassment, “We are those who fled.” They were ashamed and thus admitted to be among those that fled. The Holy Prophet^(sa) corrected them, saying, “No, you are those who retreated to regroup and launch another attack. I am your support,” or as per another narration, “I am the support of every Muslim." Upon this kindness, they kissed his hands. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 154-156; Abul Kalam Azad, Ghazawat al-Nabi^(sa), City Book Point, Karachi, p. 177)

The Holy Prophet^(sa) exhibited a great deal of kindness.

Thereafter, another expedition, known as the Expedition of Hazrat Amr bin Al-Aas^(ra), is mentioned. This expedition took place in Jumada al-Thani, 8 AH, though some accounts suggest it occurred in 7 AH. Except for Ibn Ishaq, all scholars agree this expedition followed the Battle of Mu’tah, which itself occurred in Jumada al-Ula, 8 AH. The reason behind this expedition was that news reached the Holy Prophet^(sa) of the tribe of Banu Quda’ah preparing an assault on the outskirts of Medina. Banu Quda’ah, a Qatanite tribe, resided beyond Wadi al-Qura, approximately ten days’ travel from Medina.

In this regard, it is further reported that the Holy Prophet^(sa) dispatched Hazrat Amr bin Al-Aas^(ra) to subdue them. Hazrat Amr bin Al-Aas^(ra), the son of Aas bin Wa’il, a leader from Mecca, had embraced Islam in 7 AH or, according to another report, 8 AH. Hazrat Amr^(ra) recounts that the Holy Prophet^(sa) instructed him to gather his clothes and weapons, declaring, “O Amr, I intend to appoint you as a commander over an army. Allah will grant you spoils of war and protect you.” Hazrat Amr^(ra) replied, “I did not embrace Islam for wealth." The Holy Prophet^(sa) replied, "How excellent is lawful wealth for a righteous man.” Though he did not embrace Islam seeking wealth, if Allah the Almighty grants it to him, it is indeed a blessing.

The Holy Prophet^(sa) assembled an army of 300 Muhajirin and Ansar under Hazrat Amr’s^(ra) command, including 30 horsemen. He provided Hazrat Amr^(ra) with a white standard and an additional black flag. He advised Hazrat Amr^(ra) to encourage the tribes of Banu Bali, Uzrah, and Balqain encountered along the way to join them. Hazrat Amr^(ra) was especially skilled at warfare and the art of combat, and it was for this reason that the Holy Prophet^(sa) appointed him as the commander. (Sharh al-Zurqani ala al-Mawahib al-Ladunya, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Berut, pp. 357-359 and 361; Usd al-Ghabah, Vol. 4, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 232; Farhang-e-Sirat, p. 237, under “Quda’ah”)

Another reason for sending Hazrat Amr^(ra) on this expedition was that since his maternal grandmother belonged to the Bali tribe, this would enable him to foster positive relations with them. (Sirat Ibn Hisham, Dar Al-Kotob Al-Ilmiyahh, Beirut, p. 879)

The Muslim army travelled by night and concealed themselves during the day until reaching a spring named Salasil in the Juzam territory; hence, the expedition's alternate name is the Expedition of Dhat al-Salasil. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 167)

There are accounts of requesting reinforcements from Medina [during this expedition]. Upon nearing the spring, the Muslims realised the enemy force was considerably larger. Hazrat Amr^(ra) dispatched Hazrat Rafi bin Makith^(ra) to the Holy Prophet^(sa) requesting reinforcements. The Holy Prophet^(sa) prepared a banner for Hazrat Abu Ubaidah bin al-Jarrah^(ra) and sent him, leading 200 Muhajirin and Ansar, including Hazrat Abu Bakr^(ra) and Hazrat Umar^(ra). He instructed Hazrat Abu Ubaidah^(ra) to join Hazrat Amr^(ra) upon arrival, uniting as a single army under his command without any disagreements. This instruction was to ensure the two armies cooperate and to prevent any discord from arising. Hazrat Amr^(ra) would remain the commander.

In the details of this incident, it is recorded that some Muslims collected firewood to ignite a fire to shield themselves from the cold, but Hazrat Amr^(ra) forbade it. According to one narration, when Hazrat Amr^(ra) forbade them from lighting a fire, Hazrat Umar^(ra) became angered by this order and intended to confront him, but Hazrat Abu Bakr^(ra) restrained him, explaining that the Holy Prophet^(sa) had appointed Hazrat Amr^(ra) specifically due to his military expertise. (Sharh al-Zurqani ala al-Mawahib al-Ladunya, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 359-361; Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 168)

Upon returning, Hazrat Amr^(ra) informed the Holy Prophet^(sa) that he prohibited the fire to avoid alerting the enemy to their modest numbers, fearing they might call for additional reinforcements. Upon this, the Holy Prophet^(sa) praised him. (Al-Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 269)

Nevertheless, the details state that the Muslims proceeded, entering enemy territory and overpowering them. When Muslims reached the location where enemy forces were reportedly gathered, the enemy fled upon hearing of their arrival. The Muslims pursued them, encountered a small contingent, attacked and defeated them, causing the remaining enemies to scatter. The Muslims camped in the region for a few days, dispatching cavalry against any reported enemy gatherings, returning with livestock such as goats and camel.

Eventually, the Muslims began their journey back to Medina. Hazrat Amr^(ra) sent Auf bin Malik Ashja’I^(ra) ahead to inform the Holy Prophet^(sa) of their safe return and battle details. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 168)

Another expedition mentioned is that of Hazrat Abu Ubaidah bin al-Jarrah^(ra), which occurred in Rajab, 8 AH. At the end of his book, Hazrat Mirza Bashir Ahmad Sahib^(ra) has composed a list of proposed subjects, according to that this expedition took place in Rajab, 8 AH, corresponding to November 629 CE. (Sirat Khatamun Nabiyyin^(sa), p. 840)

This expedition also bears alternative names: It is also referred to as the Expedition of Sif al-Bahr and the Expedition of al-Khabat. Sif al-Bahr translates to Coast of the Sea. Because the Companions set up their encampment on the shores of the Red Sea, this expedition is referred to as the Expedition of Sif al-Bahr. It is known as the Expedition of Khabat, meaning leaf-eating army, because at one point during this expedition, the Companions were compelled to subsist on leaves.

The leader of this expedition was Hazrat Abu Ubaidah bin al-Jarrah^(ra). The Holy Prophet^(sa) sent him along with an army of 300 Muhajirin and Ansar to a branch of the Banu Juhainah. Hazrat Umar^(ra) was also part of this army. The Banu Juhainah resided at a place called Qabaliyah. Qabaliyah is situated at a distance of a five-night journey from Medina along the seashore. The reason mentioned for this expedition is that a caravan of the Quraish from Mecca that was carrying grain was travelling along the seashore from Syria towards Mecca and there was a threat of being attacked by a tribe from Juhainah. This was at the time when the Treaty of Hudaibiyah was in effect and since the Juhainah were allies of the Holy Prophet^(sa), the Holy Prophet^(sa) acted with great prudence and sent a security contingent as a precaution so that nothing would get in the way of the caravan coming from Syria, nor would the Quraish be able to make any excuse about the peace and the treaty being breached. They were sent as security for the caravan of the Quraish so that the tribe residing there along the way would not attack them, as the Treaty of Hudaibiyah was in effect and protecting them was a must. They had to adhere to the treaty, and so the Holy Prophet^(sa) sent a contingent of 300 soldiers to protect them, ensuring the caravan of the Quraish a safe passage. This clearly shows that the Companions did not set out to fight anyone. Hence, during a stay of more than fifteen days, there is no mention of any fighting taking place. (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 176; Sahih al-Bukhari, Vol. 9, Nazarat Isha’at, p. 239)

Details about setting out for this expedition and provisions running out have been mentioned as follows: Hazrat Jabir^(ra) mentions in relation to this expedition, “The Holy Prophet^(sa) dispatched us. We were three hundred riders, and our leader was Hazrat Abu Ubaidah bin al-Jarrah^(ra). We set out and had only travelled a short distance when our provisions ran out. Hazrat Abu Ubaidah^(ra) instructed that all the supplies should be gathered, and whatever stock of food anyone had should be brought forth. Hence, it was gathered, and it amounted to two bags of dates. Hazrat Abu Ubaidah^(ra) would give us a little bit to eat each day until that too ran out. Then we would each receive a single date.” The narrator says, “I asked Hazrat Jabir^(ra), ‘Does one date satisfy your hunger?’ He said, ‘When we did not have even that, we felt the absence of even a single date.’” When we had nothing left, we started realising the value of even a single date. According to another narration, Hazrat Jabir^(ra) said, “We would suck on the same date all day and then we would drink water. This would last us until the night.”

Hazrat Jabir^(ra) states, “We assumed watch over the caravan of the Quraish in order to protect it. We spent half a month along the seashore, and we experienced great hunger, to the extent that we even ate leaves.” Hence, this army was known as Jaish al-Khabt, meaning the Leaf-Eating Army. He says, “We became weak due to this diet and our lips and the area around our mouths became wounded, to the extent that one person said that if they were to be confronted by the enemy in that state, they would not even be able to move towards them because of their exertion.” They would not have been able to face them.

There is also mention at one instance of sacrificing camels for food. Hazrat Jabir^(ra) states, There was a person in the army who slaughtered three camels in three days for people to eat. Then, Hazrat Abu Ubaidah^(ra) stopped him.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 176; Sahih al-Bukhari, Kitab al-maghazi, Bab hhazwati sif al-bahr, Hadith 4360-4362; Sahih al-Bukhari, Kitab al-shirka, Bab fi l-at‘am, Hadith 2483)

Books of history indicate that this person was Hazrat Qais bin Sa’d^(ra). Hazrat Qaid bin Sa’d^(ra) said, “Who will buy dates from me in exchange for a camel? I will slaughter the camel right here; however, I will offer its amount in Medina.” In other words, upon seeing the Companions’ state of hunger, he said that he would buy a camel and sacrifice it there in order to arrange food for everyone. Hazrat Umar^(ra) was present, and he said, “I am amazed at this boy, because he does not have any wealth, yet he spends the wealth of others. How will he offer this amount upon arriving back home? He does not have any orchard of his own.” Hazrat Qais^(ra) came across a person from Juhainah and he said to him, “Sell me a camel.” He then bought camels from the tribe there, saying that upon going to Medina he would offer the amount in dates. The man said, “I do not even know who you are.” Hazrat Qais^(ra) said, “I am Qais bin Sa’d bin Ubadah.” The man said, “You have acquainted yourself well by introducing your family background. I am friends with Sa’d, the chief from Yathrib. We are both friends.” Hazrat Qais^(ra) bought five camels for five heaps of dates, equivalent to about 750 kilos of dates. He said to give him witnesses, as there should be guarantors. Upon this, some Companions from the Muhajirin and the Ansar became his witnesses. Hazrat Umar^(ra) refused to be a witness on account of the fact that the wealth was not even his but was his father’s. He spoke of dates, yet the date orchards belonged to his father, so how would he be able to give them?

In any case, when this army returned to Medina, Hazrat Sa’d^(ra) asked Harat Qais^(ra), “What did you do when the Companions were hungry?” He said, “I sacrificed a camel.” Hazrat Sa’d^(ra) asked, “Then what did you do?” Hazrat Qais^(ra) said, “I sacrificed another camel.” Hazrat Sa’d^(ra) asked, “Then what did you do?” Hazrat Qais^(ra) said, “I sacrificed another camel.” Hazrat Sa’d^(ra) asked, “Then what did you do?” Hazrat Qais^(ra) said, “Then I was told to stop.” Hazrat Sa’d^(ra) asked, “Who stopped you?” Hazrat Qais^(ra) said that it was Hazrat Abu Ubaidah^(ra). Then he asked, “Why did he stop you?” Hazrat Qais^(ra) said, “He said that I do not have any wealth; rather, it is my father’s wealth.” Hazrat Sa’d^(ra) said, “I shall give you four orchards. Upon this, his father became happy. He said, “I will give you four orchards. The least of them will yield for you fifty heaps of dates.” This was quite the number, amounting to hundreds of kilos. Hazrat Sa’d^(ra) put it in writing, and Hazrat Abu Ubaidah^(ra), along with others, were made witnesses.

A person from the Banu Juhainah also came along with Hazrat Qais^(ra) to Medina. Hazrat Sa’d^(ra) gave him dates, a riding animal, and gave him clothes to wear. Hazrat Jabir^(ra) says that when news of this reached the Holy Prophet^(sa), he said, “Generosity is part of this family’s nature.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah), Beirut, pp. 177-178; Lughat al-Hadith, Vol. 2, Vol. 4, p. 487, p. 648)

Hazrat Syed Zainul Abidin Waliullah Shah Sahib^(ra) writes in explanation of this incident, “The great level of patience shown by the Companions in a state of extreme hunger and not confronting any caravan or town for food is proof that this expedition had nothing to do with any sort of battle, nor did their pure souls deem tyranny permissible.” In other words, those pure souls did not find justification for cruelty and coercion.” (Sahih al-Bukhari, Vol. 9, Nazarat Isha’at, p. 240)

In any case, Allah the Almighty also created a means during that time to erase their hunger. In this regard, it is written that Hazrat Jabir^(ra) mentions further details regarding this expedition. He himself states, “The sea cast out for us a fish the size of a small mountain, called Anbar.” Anbar refers to a large fish, which can be termed as a whale. Allama Azhari states: “Anbar is a very large whale and its length can reach up to 50 yards.”

Hazrat Jabir^(ra) narrates that they ate its meat for half a month, and according to another narration, 18 days or one entire month. They ate its meat until they returned and would rub its fat on their bodies until their bodies became replenished after they had become weakened due to starvation. Hazrat Jabir^(ra) states: “The whale’s eyes where like large pots. We extracted several pots full of oil from it and cut off large parts from its body. We then sold its meat in the market.” (Allamah Abu al-Sheikh al-Asbahani, Kitab al-At’imah, Part 4, Narration 914, p. 1398)

With regards to sitting inside the eye of the whale, there are two types of narrations. Hazrat Jabir^(ra) narrates: “Six of us managed to sit inside the eye of the whale,” whereas in another narration, it is mentioned that 30 people managed to sit inside it. Hazrat Abu Ubaidah^(ra) propped up one of its ribs, and according to one narration, he took two ribs. He then told the tallest man, Hazrat Qais^(ra), to sit on the tallest camel, and they passed underneath it and did not even come close to touching it.

With regards to the return journey to Medina, Hazrat Jabir^(ra) states: “When we returned to Medina, we mentioned about the whale to the Holy Prophet^(sa).” The Holy Prophet^(sa) stated: “You should eat from whatever provisions are granted to you by Allah the Almighty, and if you have any left over, then give some to us to eat as well.” Someone from among them gave a portion to the Holy Prophet^(sa) and he ate from it.” (Subul al-Huda wa al-Rashad, Vol. 6, Dar Al-Kotob Al-Ilmiyah, Beirut, pp. 177-178; Sahih al-Bukhari, Kitab al-maghazi, Bab ghazwati sif al-bahr, Hadith 4360-4362; Ni’mah al-Bari, Vol. 7, Zia al-Quran Publishers, Karachi, p. 747; Fath al-Bari, Vol. 8, Qadimi Kutub Khana Aram Bagh, Karachi, p. 100; Sirah al-Halabiyyah, Vol. 3, Dar Al-Kotob Al-Ilmiyah, Beirut, p. 270)

This concludes this incident. It was my intention for this to be completed quickly so I can speak on other topics as well. However, funeral prayers, as well as those of martyrs needed to be mentioned in between. Owing to this there are some narrations still remaining and, in the end, there will be mention of the Conquest of Mecca. Nonetheless, these narrations are ongoing.

At present, I would like to urge today again, just as I mentioned in the previous Friday sermon as well, with regard to the current conflict between Pakistan and India, that continue to extensively pray for reconciliation and peace to be established between them. The weapons used nowadays in wars are such that they also destroy civilian lives; in fact, civilians are already being killed due to the current military conflict that is developing. Hence, pray that both nations agree to reconcile with one another and safeguard themselves from incurring greater loss.

In relation to this, it is also important to be mindful of the fact that people tend to freely express their own views and opinions on social media, online platforms and through other means of electronic media. There is far greater harm in doing so than any benefit. People think that what they are expressing is of great significance; however, Ahmadis should refrain from this because expressing such views is more harmful than its benefits. If someone is really keen on expressing their view, then it should be one that promotes peace and harmony. Towards the end of his life, the Promised Messiah^(as) wrote a book, A Message of Peace, which also contained the message of promoting peace and harmony. Thus, every Ahmadi should keep this in mind and strive towards this. May Allah the Almighty protect everyone from the loss of innocent lives. It also seems that certain major powers are also trying to fan the flames of war between them in order to weaken them, and also to promote the sales of their arms and weapons. May Allah the Almighty protect everyone from their evils.

Similarly, pray for the people of Palestine; may Allah the Almighty create means of ease for them and may they be able to peacefully live in their country. However, from what it appears, there is no possibility of any peace establishing; in fact, their efforts are to expel them from there, and all the powers are involved in this. May Allah the Almighty grant wisdom to the Muslim countries so that they all become united, because many issues can be resolved as a result. Those countries that are of the view that they won’t be affected if a global war breaks out are mistaken; in fact, it will take everyone into its fold. Therefore, everyone must save themselves from falling into this false perception. May Allah the Almighty safeguard everyone from this. In any case, as I have always said, the only true solution lies in turning towards God Almighty. That alone is the path which can save them. There is no other means besides this. May Allah the Almighty grant everyone the ability to do so.